Knowing

. . oing &DC S L e w i s I n s t i t u t e Spring 2012 A Teaching Quarterly for Discipleship of Heart and Mind

Understanding and Dealing with Today’s Culture of Narcissism by Stuart McAllister Vice President, Training and Special Projects, Ravi Zacharias International Ministries

rue faith in Christ demands a change his cross daily and follow me. For whoever IN THIS ISSUE of focus and orientation. The Scrip- would save his life will lose it, but whoever tures envision a life that includes loses his life for my sake will save it” (Luke 2 Notes from T the President self-renunciation. The heart, and its order- 9:23–24 ESV; see also Luke 14). As Dallas by Kerry Knott ing, is central to this. “Keep your heart with Willard has pointed out, self-denial is a key all vigilance,” says Proverbs 4:23, “for from it element of spiritual formation. With this in 3 The Discipline flow the springs of life” (ESV). The scriptural mind, let’s consider our cultural moment— of Discipleship understanding of the heart’s “fallen” bent or its dominant mood and the difficulties it by Dr. V. orientation calls us to be careful in monitor- creates for such a vision of discipleship—in Raymond Edman ing what it is that captivates and then cap- light of the Greek legend that tells the tragic tures our hearts. story of Narcissus. 4 Finding Power to As Ken Boa often points out, in line with Live a New Life Augustine long before him, the central call A Legendary Mind-Set by Thomas A. of Scripture is to love God supremely, to Tarrant learn to love him correctly, and to love others Known for his handsome features, Nar- practically. The Christian life is a love story, cissus was oblivious to others; he scorned 6 Bright Messenger and the struggle of existence, if you will, is or ignored the people around him. When of God over who, what, and how we love (see Matt. someone angrily lashed out, “May he who by David B. Calhoun 22:36–40; John 13:34–35). St. Paul reminds loves not others love himself,” something the young Timothy that the goal of his min- like a curse fell on Narcissus: he became fix- 8 Discipleship: It istry is love “that issues from a pure heart ated by his own reflection in a pool of water. Starts with You and a good conscience and a sincere faith” (1 Gazing in adoration at his own beauty and by Karl Johnson Tim. 1:5 ESV). In light of this, and other clear magnificence, he was unable to hear Echo’s teachings of Scripture, the exhortation of the call, until eventually he fell into the pool 31 The Imitation Proverbs to keep or guard our hearts is a se- and drowned. Narcissus died a lonely, self- of Christ by rious warning and a vital, timeless concern. absorbed death, consumed in the end by his Thomas à Kempis Luke records Jesus’ central teaching in own self-infatuation. terms of self-denial. “If anyone would come As we move from ancient mythology to 32 Resources after me, let him deny himself and take up modern times, we note (continued on page 10) Notes from the President

by Kerry A. Knott President, C.S. Lewis Institute Dear Friends, or the disciple of Christ, what does one do when it seems that trends continue to push Christianity further and further away from the center of culture? At times it Fseems like the string of bad news continues unabated—the recent court decision in New York barring churches from meeting in public schools, Bible-believing church- es losing their properties through court decisions, and recent surveys highlighting the serious decline of biblical literacy, the list just goes on. So what can we do? I suggest the best way for us to address this decline is by fo- cusing on discipling a few other believers. If each disciple of Christ were to disciple three or four other believers each year, and then each of those were to disciple others in the coming year, pretty soon we would see dramatic change in our churches, our neighborhoods, and our overall culture. Karl Johnson’s article, “It Starts with You,” makes this point forcefully. Toward that end, I encourage you to consider our new resource—Heart and Mind Discipleship—to help you disciple others. This new ten-week program provides a thematic approach using The best way for us to address DVD lectures, short articles, Bible study questions, and group dis- this decline is by focusing on cussion questions. This resource includes instructions from some of the best discipleship leaders around, and it is based on what we’ve discipling a few other believers. learned from decades of discipling others. And while it is easy to get discouraged from time to time, there is actually a lot to be excited about. The Holy Spirit is working in America, and we see evidence of this in churches that are refocusing their attention on discipleship and in ministries that are finding effective ways to explain and defend the gospel and reach new audiences with the message of Christ’s saving grace. The articles in this issue should equip you as you continue your journey of disciple- ship. Stuart McAllister offers excellent guidance on how to understand and deal with today’s culture of narcissism. Tom Tarrants delves deeply into the Holy Spirit’s work in discipleship, and a classic piece from Thomas à Kempis is a powerful reminder about our desires and weaknesses in fully following Jesus. The profile of Bishop Han- ley Moule and the sound words from Dr. V. Raymond Edman should inspire each of us to pursue God’s call for us to grow to spiritual maturity. As we learn and grow, I encourage you to invest in people. The people you disciple today could change the world tomorrow.

Sincerely,

Kerry A. Knott [email protected]

Page 2 • Knowing & Doing | Spring 2012 The Discipline of Discipleship Taken from V. Raymond Edman’s book, The Disciplines of Life, Van Kampen Press, Wheaton, IL, 1948.

f any man will come after me’’ man, O Lord’’ (Luke 5:8). A woman wept (Luke 9:23) as she stood by His feet, which she washed “I Discipleship means ‘’discipline!’’ with her tears of repentance; and she heard The disciple is that one who has been the Saviour’s word, ‘’Thy sins are forgiven taught or trained by the Master, who has . . . thy faith hath saved thee; go in peace’’ come with his ignorance, superstition, and (Luke 7:48, 50). The penitent Publican smote sin, to find learning, truth, and forgiveness his breast in genuine sorrow for sin, and from the Saviour. Without discipline we prayed, ‘’God, be merciful to me a sinner’’ are not disciples, even though we profess (Luke 18:13), and went home justified. His Name and pass for a follower of the Thus it has been down the ages; the de- lowly Nazarene. In an undisciplined age Dr. V. Raymond Edman spondent, despairing of themselves, have (1900 – 1967) when liberty and license have replaced come to the Saviour for mercy, and have V. Raymond Edman was a law and loyalty, there is greater need been saved. ‘’Not by works of righteous- WWI soldier, missionary, than ever before that we be disciplined to ness which we have done, but according pastor, college professor, be His disciples. to his mercy he saved us’’ (Titus 3:5). ‘’But writer, fourth president of Wheaton College, and men- Discipleship requires the discipline of as many as received him, to them gave he tor to Billy Graham. His conversion, wherein we recognize our lost power to become the sons of God, even to devotional writings reflect estate because of rebellion against God, them that believe on his name’’ (John 1:12). the intimate relationship he and with penitence come to the Saviour, Without salvation no sonship; without son- had with God, borne out of the Lord Jesus Christ. We assent from our ship, no discipleship! a personal resurrection expe- rience in Ecuador, and a life hearts that ‘’all we like sheep have gone It is His sons whom God disciplines that of spiritual discipline. While astray; we have turned every one to his they might bring honor to His name. He giving a Wheaton chapel talk own way’’ (Isa. 53:6), that ‘’all have sinned, wants to teach and train them, to soften entitled, “In the Presence and come short of the glory of God’’ (Rom. and sweeten them, to strengthen and steady of the King,” Edman col- lapsed on stage and entered 3:23), that ‘’the Scripture hath concluded all them, that they may show forth the excel- God’s presence. For more under sin’’ (Gal. 3:22), and that we ‘’were by lencies of Him who told them, ‘’Learn of on the life of Dr. Edman, nature the children of wrath, even as others me; for I am meek and lowly in heart: and see the Winter 2011 issue of . . . strangers from the covenants of prom- ye shall find rest unto your souls’’ (Matt. Knowing & Doing. ise, having no hope, and without God in the 11:29). Without discipline we are not His world’’ (Eph. 2:3, 12). sons; but as His own we need the exhorta- This discipline is difficult for the natural tion, ‘’My son, despise not thou the chas- heart of each one, for we will not humble tening of the Lord, nor faint when thou art ourselves to admit our sin and shame; but rebuked of him; for whom the Lord loveth it is easy for the honest and good heart that he chasteneth, and scourgeth every son sees itself in the light of Calvary’s Sacri- who he receiveth’’ (Heb. 12:5, 6). This dis- fice for sin. In the dispensation before the cipline at the moment may not seem ‘’to be Cross, David, seeing himself, cried, ‘’I have joyous, but (rather) grievous: nevertheless sinned against the Lord’’; to which God afterward it yieldeth the peaceable fruit of replied through His servant, ‘’the Lord righteousness unto them which are exer- also hath put away thy sin’’ (2 Sam. 12:13). cised thereby’’ (12:11). When Peter saw himself in the light of the Discipleship requires the discipline of Lord’s presence and power, he fell down cost. Our Lord’s words search deeply into saying, ‘’Depart from me; for I am a sinful the depth of our souls, (continued on page 16)

Spring 2012 | Knowing & Doing • Page 3 Finding Power to Live a New Life Discipleship and the Holy Spirit by Thomas A. Tarrants, III, D.Min. Vice President of Ministry, C.S. Lewis Institute

n recent issues of Knowing & Doing we the Holy Spirit and his work. As these non- have looked at Christ’s call to disciple- biblical systems of thought have gained Iship and at the cost of discipleship. Un- strength over the past fifty years, there has derstanding and embracing these truths is been a corresponding decline in biblical lit- essential to becoming true disciples of Je- eracy in the culture and the church. As a sus Christ. But knowing what we must do result, many in the church today have very and even committing ourselves to doing it, little understanding of the Bible and what it though necessary, is not sufficient. We need teaches about the Holy Spirit. For example, power to live out our commitment. And if it is not uncommon to hear professing be- Thomas A. Tarrants, III, we lack it we will become discouraged, lievers refer to the Holy Spirit as “it.” From D. Min. Vice President of Ministry, C.S. Lewis Insti- then disillusioned, then settle into a life of this and other anecdotal evidence, it ap- tute, has lived in the Wash- spiritual mediocrity. This has happened pears that many people think of the Spirit ington, D.C., area since 1978 to many would-be followers of Jesus over as an impersonal force or power like “the and served as president of the C.S. Lewis Institute from the centuries. Force” in Star Wars. Because of the vague 1998 to April 2010. Prior to Jesus tells us very clearly that the power and erroneous ideas that many have about coming to the Institute, he to live as his disciple comes from the Holy the Spirit, we need to begin by briefly clari- served as co-pastor of Christ Our Shepherd Church and Spirit. With this assertion, no one who takes fying who the Holy Spirit is. Director of The School for the Bible seriously, whether Protestant, Ro- Although the Holy Spirit is quite promi- Urban Mission, both based man Catholic, or Eastern Orthodox, would nent in the New Testament, that is not the in Washington, D.C. He is the author of two books and disagree. But, for a variety of reasons, in case in the Old Testament. He was pres- is a consultant for Church many churches today there is a lack of clear, ent and active at creation, was active in Discipleship Services, devel- in-depth, practical teaching about the per- inspiring the prophets and anointed and oping discipleship programs and materials to strengthen son and work of the Holy Spirit in relation empowered various leaders of Israel, in- the local church. Tom earned to discipleship. As a result, many people cluding judges and kings. However, he is a Master of Divinity degree struggle in their spiritual lives, and their not described as empowering the ordinary from Eastern Mennonite discipleship is weak and anemic. Israelite living under the Old Covenant. Seminary and Doctor of Min- istry from Fuller Theological In a brief article it is impossible to give And his Personhood is very much in the Seminary. He is an ordained a full account of the work of the Spirit in background, with his work often (but not minister in the Evangelical discipleship (the Christian life). What we always) described in ways that suggest Church Alliance. can do, however, is look at some important impersonal divine power or agency. This truths about the Spirit that will help us “low profile” and involvement chiefly with faithfully follow Jesus Christ. the leadership in Israel is a major difference between the Holy Spirit’s work in the Old Who or What Is the Holy Spirit? Testament and New Testament. The Holy Spirit begins to come out of We live in a culture that is significantly the shadows so to speak in the New Testa- influenced by eastern religion, New Age ment. He first causes the conception of the thinking, and other worldviews, all of Messiah, then later anoints and empowers which can confuse our understanding of his ministry (Matt. 1:20–21; Luke 1:34–35,

Page 4 • Knowing & Doing | Spring 2012 3:21–22). Then at Pentecost he breaks forth 21:11), and confers (“it seemed good to the Finding Power to Live a New Life in full intensity, launching, empowering, Holy Spirit and to us” [Acts 15:28]), and for- and guiding the church and its mission. bids (Acts 16:6). And in Paul’s epistles we Discipleship and the Holy Spirit This inaugurates the Age to Come, some- read, “the Spirit intercedes for us’ (Rom. times called the Age of the Spirit, which 8:26), wills/decides (1 Cor. 12:11), can be ex- by Thomas A. Tarrants, III, D.Min. was prophesied in Joel 2:28–32 and was perienced in fellowship (2 Cor. 13:14), can Vice President of Ministry, C.S. Lewis Institute announced by Peter at Pentecost. From this be grieved (Eph. 4:30), speaks (1 Tim. 4:1), time forward, all of and can be quenched God’s people—mas- (1 Thess. 5:19). In each ters and servants, male instance, these are the and female, old and actions of a personal young—will receive being, not an imper- the Spirit, and “every- sonal force. one who calls upon the Clearly, the Holy name of the Lord shall Spirit is a divine per- be saved” (Acts 2:21).1 son. And this divine In the fuller light of person is the third Jesus and the church, person of the Trinity, the Holy Spirit’s per- as is evident in a num- sonhood and his cru- ber of other places in cial role in the work the Scriptures, includ- of the kingdom and ing the baptismal for- discipleship becomes mula of Matthew 28:19, evident. Jesus speaks “baptizing them in most fully about the the name of the father Holy Spirit in John and of the Son and of 14–16. In these chap- the Holy Spirit,” and ters, we see that far Paul’s benediction, from being an imper- “The grace of the Lord sonal force, the Spirit Jesus Christ, the love is a person, “another of God and the fel- counselor” who takes Jesus’ place when he lowship of the Holy Spirit be with you all” returns to the Father; the Greek word for (2 Cor. 13:14). By including the Holy Spirit another means one of the same kind. The with God the Father and Jesus the Son, the Spirit is a divine person just like Jesus but, authors are making it very clear that the unlike Jesus, he has not become incarnate, Spirit is also God. taking on human nature and a physical Discovering that the Holy Spirit is not body. Yet the Spirit carries on the work of just an impersonal force but a divine person Christ and makes him personally pres- dwelling within them has revolutionized ent to us in this world. (Note the way the the lives of many believers. If your under- Holy Spirit is called the Spirit of Christ in standing of the Spirit has been a bit vague, Romans 8:9–11.) In John, Jesus goes on to ask God to give you clarity and study the say that he teaches, brings to remembrance passages above. (14:26), bears witness (15:26), convicts (16:8), guides, hears, speaks, and declares the fu- What Is the Work of the Holy Spirit? ture (16:13). This picture is further developed in Acts, When we survey the New Testament, we where we read that the Spirit can be lied see that Jesus Christ secured our redemp- to (Acts 5:3–11), speaks (10:19; 11:12; 13:2; tion; the Holy Spirit (continued on page 18)

Spring 2012 | Knowing & Doing • Page 5 Profile in Faith Bright Messenger of God: Bishop Handley Moule

by David B. Calhoun Professor Emeritus of Church History at Covenant Theological Seminary in St. Louis, Missouri

n May 17, 1921, while traveling on a of the Dorset Downs.” Handley was edu- train, Bishop Handley Moule wrote cated at home. As a child he suffered with Oa short poem about three places in eye problems, so his mother read to him England that he loved: “Three Affections in from great books, instilling in him a life- One Life.” long quest for learning. At the age of six- The first was the place of his birth—Dor- teen, he had memorized the Greek text of set—his “mother.” Ephesians and Philippians. From his broth- ers he learned the arts of bell ringing and Dorset, my heart’s first warmth is thine David B. Calhoun is Pro- woodcarving. The Moule sons compiled a fessor Emeritus of Church Till all my years are done, remarkable record of service in education History at Covenant Theo- O fair and dear, O mother mine. logical Seminary in St. Lou- and the church, two of them becoming mis- is, Missouri. A minister of O glory of thy son. sionaries, both as bishops in China. the Presbyterian Church in America, he has taught at The revival of 1859 touched Fordington. Covenant College, Columbia Handley Carr Glyn Moule was born on Nightly meetings in Henry Moule’s church Bible College (now Columbia December 23, 1841, the youngest of eight featured no great preacher but simply the International University), and Jamaica Bible College sons of Henry and Mary Evans Moule. reading of Scripture and prayer. Even so, (where he was also principal). Handley’s father was the evangelical An- many were “awakened, awed and made He has served with Minis- glican vicar of Fordington, now a suburb tries in Action in the West conscious of eternal realities.” In later Indies and in Europe and as of Dorchester. He has been described as “a years, on three different occasions, Hand- dean of the Iona Centres for preacher of a gospel of definite and person- Theological Study. He was a ley Moule gave up what he was doing and board member (and for some al change of heart and subsequent devotion gladly returned to assist his father in min- years president) of Presbyte- of life.” Handley always gave thanks that istry at Fordington. rian Mission International, a mission board that assists “such a personality” embodied to him “the Handley Moule’s second love was Cam- nationals who are Covenant great word Father.” Handley’s godly mother bridge, which he described as “teacher” Seminary graduates to re- turn to their homelands for had a love for language and literature. Hen- and “friend.” ministry. Dr. Calhoun is ry Moule often claimed that she was more also the author of various responsible than he for his sons’ piety and Cambridge, kind teacher of my youth, histories concerning several historic churches and a book successes. Young Handley learned from his Blest home of golden days, on John Bunyan (Grace mother’s example, he said, that “prayer was To thee I plight the grateful troth Abounding: John Bunyan and His Books). a work most real, most momentous.” That reverent friendship pays. In Memories of a Vicarage, Handley Moule fondly describes “the silvered waters of In 1859 Moule matriculated at Trinity the Frome [River] as it flowed on its way College, Cambridge, beginning a close asso- through a maze of sunshine and shadow ciation with Cambridge that lasted through- cast by oak and elm in the level meadows out his life.

Page 6 • Knowing & Doing | Spring 2012 Profile in Faith

At Trinity his teachers included Joseph his father, describing what had happened: Barber Lightfoot, later, bishop of Durham— “mighty master of Apostolic and sub-Apos- I was able to find and to accept pardon and tolic literature, strong defender of the faith, peace through the satisfaction of the Redeemer, shepherd of the people.”Young Moule re- as I had never done before; and to feel a truth spected Lightfoot for his learning and loved and solid reality in the doctrine of the Cross him for “the great goodness of his personal- as I have ever been taught it at home, such ity and [his] true-hearted kindness.” as I had sometimes painfully—very pain- Moule had a brilliant academic career fully—doubted of, under the continual drop- at Cambridge, excelling in Latin, Hebrew, pings of the controversies and questions of the and Greek, and winning awards and priz- present day. es for his essays and poems. But the aca- demic environment prompted theological Was this a conversion experience or the doubts and questions and put his child- recovery of his childhood faith? We cannot hood convictions to a severe test. He kept be sure, but we do know that those days at faithfully, however, to the end of 1866 firmly church attendance and established Handley to religious reading on Moule’s Christian faith Sundays, knowing it and gave new purpose was his father’s wish. and direction to his life. Moule often referred to Many years later Moule the mental and spiritual remembered “that glad benefits of devoting Sun- day” when he was “per- days to reading works of mitted to realize the Christian devotion—a presence, pardon and practice he followed all personal love of the his life. Lord, not reasoned, just Years later Handley received.” Moule wrote that during Because of his own this time of doubt and spiritual struggles, confusion, God had kept Handley Moule was al- him from a “wrong life, ways able to help people though not from a world who were experiencing of evil within.” His what some have called a

Cambridge friends were Handley Moule, “dark night of the soul.” unaware of the depths of Google Images To many, as to Christian his struggle. One wrote in The Pilgrim’s Progress that Handley Moule was “very simple and who was sinking in the deep waters of fear retiring, very affectionate, always the same and doubt, Moule’s voice came like the voice quiet, earnest Christian, exerting his unseen of Hopeful: “Be of good cheer, my brother; I but widely felt influence beyond the circle feel the bottom, and it is good.” of his friends.” Handley Moule began to think about be- Moule’s doubts were resolved during coming a minister, with an eye toward help- the 1866 Christmas vacation. He wrote to ing his father. He wrote (continued on page 23)

Spring 2012 | Knowing & Doing • Page 7 Fellows Feature Discipleship: It Starts with You

by Karl Johnson, Lt. Col., USMC C. S. Lewis Institute Fellow

ast summer the president of the C.S. balance knowing with doing. And to do so Lewis Institute, Kerry Knott, outlined I needed a guide, a mentor. As I evaluated the vision for the “Decade of Disciple- my spiritual journey and mentally charted L1 ship.” It could not have been timelier. It’s no its trajectory, I realized that when I had been secret that the church is suffering; wheth- more faithful there had been strong, promi- er it’s called moralistic therapeutic deism nent Christians in my life. Some were men- (MTD), casual Christianity, easy-believism, tors; others were peers. When I had strayed, or nominalism, “the lives of most profess- there had been a conspicuous absence of any ing Christians are not much different from such presence. Karl Johnson, Lt. Col., their nonbelieving neighbors.”2 Instead of I began my first foray into discipleship USMC, is an active duty adopting a biblical worldview, Christians when God placed a strong brother in my Marine and a C.S. Lewis In- stitute Fellow. He also serves tend to share the same basic presuppositions life, and I grew through his encouragement as vice president of the Tun as nonbelievers and embrace ideas and val- and fellowship. When we began a Bible Tavern Fellowship, a network ues “that actually contradict the gospel we study and he learned that I’d never led one, of Christians in the Marine 3 Corps. He credits the Fellows claim to believe.” This has contributed to a his encouragement and advice nudged me Program with providing the significant degradation of discipleship. But more toward the doing. As we regularly vehicle and context by which this is not news. This has been described in spent time together, I realized that I wanted his faith was sharpened, fo- cused, and refined. Karl’s four previous editions of Knowing & Doing, a faith like his. He had a strong mind, but passion for discipleship has so I will not rehash this but use it as a point that was not the sum of his faith. His was a grown into a calling, and of departure to address people like me: the practical faith, one that translated directly he desires to pursue formal studies upon his retirement laymen and laywomen of the church. And into everyday life. from the Marine Corps this I’ll use my own journey as a backdrop to il- At my next duty station I intentionally summer. He is currently sta- lustrate how we can frame this critical issue. sought others with whom I could build tioned in southern Califor- similar relationships, and God led me to the nia with his wife, Nidia, and two daughters. My Personal Journey Tun Tavern Fellowship. (The name is taken from the historical birthplace of the Marine Although I was raised in the church I nev- Corps.) In this band of brothers, I found er grasped the importance of discipleship. passionate, bright, and committed Marines When I finally heeded the call of the Spirit, and a place where I could teach, encourage, I embarked on a journey of intense indepen- and challenge and be taught, encouraged, dent study and learning. I read every book and challenged, a place where discipleship I could find, sought out the best minds, and was the very raison d’être. It was in their added much-needed intellectual rigor to a DNA. I encountered one particularly astute faith that was never much more than a feel- brother who challenged and encouraged me ing or general disposition. But as I studied by continually pulling me up to his level. He the “big questions,” I realized something wasn’t impressed with my learning but was was missing. The Spirit made it clear that interested in how I was applying it. I was I had to act on what I had learned. I had to used to being coddled and praised for my

Page 8 • Knowing & Doing | Spring 2012 Fellows Feature

“spiritual initiative.” This was the first time or group of Christians.”5 The reality is that I’d really been challenged and had someone “discipleship is not just one aspect of the push back on me. And it was good! church’s mission, but it encompasses all that Before long the Spirit led me to the C.S. the church does.”6 Why did this take me Lewis Institute (CSLI). While attending almost forty years to learn? Why didn’t any- CSLI lectures, I fell under the watchful eye one tell me this? How about you? Do your of the man who would become my mentor. small groups sometimes feel like the blind He invited me to take part in the Fellows leading the blind? Does your involvement Program, where I discovered the joy and re- in church seem fractured or disjointed? Do wards of discipleship of the heart and mind you feel, as a friend said to me, adrift despite by drawing closer to God. I was stretched your efforts to the contrary? Do the various spiritually and learned in new ways. The ministries and activities in your church

knowledge offered ran deeper than doctrine seem like a loose conglomeration of efforts and theology. It was more than intellectual that are hardly related? I contend that most knowledge. It was understanding. One as- churches have not grasped this simple yet pect of the program that I had dismissed profound reality. as an inconvenience—the triads—became What really grabbed my attention were one of the more enriching experiences, and two questions posed by Ogden at a CSLI lec- through it I experienced what Greg Ogden ture. First he asked, “How many consider calls the “hothouse of Christian growth.”4 themselves Christians?” Every hand went Further, my mentor encouraged me to press up. Then he probed further: “How many of beyond the Fellows curriculum and read the you consider yourselves disciples?” Two- likes of J. Oswald Sanders, Greg Ogden, and thirds of the hands went down. Is there a Michael Wilkins. It became clear: disciple- difference? How can you be a Christian ship is my calling. It’s our calling. without being a disciple? Matthew 28:19 is Further, I was disabused of the notion clear: “Go therefore and make disciples,” not, that “discipleship is for an elite, more com- “Go evangelize,” or, “Go make Christians.” mitted, or more specifically trained person In fact, I was stunned (continued on page 27)

Spring 2012 | Knowing & Doing • Page 9 Understanding and Dealing with Today’s Culture of Narcissism (continued from page 1) that the past two hundred years in Western ety, depression, vague discontents, a sense cultures have shown an increasing focus on of inner-emptiness, the ‘psychological man’ the place of the individual, the role of choice, . . . seeks neither individual self-aggrandize- and the “demand” to be personally happy ment nor spiritual transcendence but peace at whatever cost. Moral and social restraints of mind, under conditions that militate have been rejected, weakened, or targeted against it.” The narcissist turns to therapists, as instruments of oppression. Looking good hoping to achieve “the modern equivalent of and feeling good has replaced being good salvation, ‘mental health.’”2 and doing good, and most people cannot Ravi Zacharias wrote a compelling work tell the difference. We’re told that nothing in which he asked, “Can man live without should hinder the life we want. The endless God?” The narcissist mind-set seems to ask cycles of “reality TV” shows invite us all to a the question, can man live as God? feast of self-absorbed personalities who live How does a dictionary of sociology define to win no matter what. The outcomes, how- narcissism? “The dominant personality type ever, are somewhat suspect. of modern society is said to be internally im- poverished, fluctuating between exagger- ated self-love and self-hatred, consequently needing parasitic relations to reinforce the Moral and social restraints have been former; it is unable to tolerate frustration, in- rejected, weakened, or targeted as instruments adequacy, and strong feelings, due to a lack of ego-development.” 3 of oppression. Looking good and feeling good I believe, particularly in America, that has replaced being good and doing good, and narcissism is the problem of our age. And it most people cannot tell the difference. leads to other serious problems. Lasch notes several, including chronic boredom, promis- cuity, and hypochondria—always looking for a cure.4 I see here what St. Augustine One result has been what Christopher called concupiscence or a permanent rage Lasch famously and controversially called of “wanting, wanting, wanting.” There are “the culture of narcissism.” We see it in the varieties of the manifestation of narcissism. infantile and self-obsessed characters of pop- The church seems to have its share. I think ular culture, such as Peter Griffin in Family of the person who endlessly “consumes” Guy or Sheldon in The Big Bang Theory. Sein- religious services, seminars, and messages feld and Friends seem to make a virtue out of but rarely does anything and commits to the quirkiness of self-absorption. little. The preening culture of personality so Writing in the late eighties, Lasch de- widely popular is replicated in a mirrored scribed the dependency produced by this version by our own celebrity fixation with kind of culture. “The narcissist depends on religious leaders. others to validate his self-esteem. He cannot The culture of narcissism fosters discon- live without an admiring audience. His ap- tent, hunger, and restlessness as a constant parent freedom from family ties and institu- condition. The endless stimulus and inten- tional constraints does not free him to stand tional bombardment of marketing plays into alone or to glory in his individuality . . . For the spirit of the age. Somebody loves you the narcissist, the world is a mirror, whereas (actually, your money) and has a wonderful the rugged individualist saw it as an empty plan for your life (resources). Our legitimate wilderness to be shaped by his own design.”1 needs, longings, fears, wishes, and hopes are Lasch further proposes that narcissism studied, analyzed, and utilized as strategies is an unhappy condition. “Plagued by anxi- against us. Even knowing this, many of us

Page 10 • Knowing & Doing | Spring 2012 still fall prey to the market’s powerful seduc- tions. They are so . . . well . . . so much fun! Just think—if we become happy and content, if we begin to enjoy what we have, to like how we look, to live with less, we may not feel the urge to consume, and as we know, “When the going gets tough, the tough . . . go shopping.”

The Hungry Soul The notion of a “hungry soul” is a power- ful one. C.S. Lewis and G.K. Chesterton were quick to perceive what they saw to be the misfit between modern philosophies, ideas, identity, our reason for being, is to be found in 7 or ideologies and modern men and women. this desire. The patient was being diagnosed with prob- lems that were supposedly reducible to ma- Our desires are misdirected, relocated, terial or social influences alone. People were and sadly misguided. At stake are core told they were the result of random forces identity issues. What am I? Why am I here? plus chance and necessity; meaninglessness It speaks to issues of calling, the quest for bellowed in their thoughts, yet their hearts meaning and purpose in life. The modern cried for more! This demands that we reflect world and its media (propaganda system?) on the human condition. have a wonderful plan for your life, unless, Our cultural moment and its many voices that is, you seek the real thing. reveal a deep restlessness with what is or If we don’t know what we are (imago Dei) how things are. Augustine is a good guide and how we are supposed to function, we here in describing three types of unhappy find ourselves constantly searching for—but people. “The one who seeks what he cannot unable to find—satisfaction or significance. obtain suffers TORTURE, and the one who The quest has an insistent demand and has got what is not desirable is CHEATED, drives us with relentless energy. That great and the one who does not seek what is worth physician of the soul Blaise Pascal notes that seeking is DISEASED.” 5 a sign of human greatness is our ability to The massively felt discontent of our age, know that we are miserable. He says: “What what Colin Gunton expressed in Enlighten- can the incessant craving and this impor- ment and Alienation, provides Christians with tance of attainment mean, unless there was an apologetic point of contact—a bridge. once a happiness belonging to man, of which John Eldredge offers a useful perspec- only the faintest traces remain, in that void tive. He talks about “the journey of desire” which he attempts to fill with everything as “the desire for life as it was meant to be.”6 within his reach?” 8 Eldredge cites Gerald May: Pascal sees our disordered desires as a symptom of our brokenness and as evidence There is a desire within each one of us, in the of a fall from greatness, a focus that Abra- deep center of ourselves that we call our heart. ham Kuyper also addresses, asking whether We were born with it, it is never completely the world is in a normal or abnormal con- satisfied, and it never dies. We are often un- dition as we encounter it. Who defines the aware of it, but it is always awake . . . Our true norm, the standards, or the lines by which

Spring 2012 | Knowing & Doing • Page 11 Understanding and Dealing with Today’s Culture of Narcissism

we measure? This is a worldview and life- However, as beings made in the image of view issue that has serious consequences. God, they are tormented and left with infi- nite longings bounded by finite capacities. A Workable Model? Desire’s reach is so much greater than life’s confined ability to deliver (without God). Let’s examine this a bit more closely. One of the tests of a worldview and lifeview is its Two Driving Principles livability. The “modern” and now the post- modern eras have struggled greatly with Humans everywhere submit to something finding a workable model for a truly satisfy- as the central guiding or driving principle, or ing life. Assured that the past was largely force, for their life. The famous psychiatrist M. Scott Peck is helpful here:

To function decently in this world we must If we don’t know what we are (imago Dei) submit ourselves to some principle that and how we are supposed to function, we takes precedence over what we might want at any given moment. For the religious, this find ourselves constantly searching for – but principle is God, and so they will say, “Thy unable to find – satisfaction or significance. will, not mine be done.” But if they are sane, even the nonreligious submit themselves, whether they know it or not, to some “high- er power”—be it truth or love, the needs of bad and all wisdom lives in creativity, the others or the demands of reality.9 moment, the “now,” we are left as slaves of our limited horizons. Narcissism is one of The contemporary era has preferred Ni- the results. The book of Romans charts the etzsche over Jesus. The “will to power,” the path of descent that inevitably follows ignor- overcoming hero as the self-created and ing, rejecting, or turning from God. Consider self-ruled individualist, is the icon of our the mid-portion of Romans 1. time. The Old Testament shows a glimpse • Verses 18–20. We see that there is a of this personality type in the wicked king knowledge of God that is public, that is Ahab. In 1 Kings 21 Naboth refuses to sell perceived, what the Reformed tradition his vineyard to the greedy Ahab because it is refers to as “common grace.” However, his family’s inheritance and a sale would be this knowledge does not lead where contrary to the Mosaic Law. Ahab, unable to we’d expect or perhaps wish. secure his desire, goes into a huff like a tod- • Verses 21–23. Humankind does not dler whose desires are thwarted and rushes “honor him as God” or “give thanks home to his bed. His whole world stops be- to him,” which would express contin- cause he can’t get what he wants, right away, gency, dependency, and gratitude. They right now! His submission is to himself and prefer their own reason or the “rea- his passion. sons” they can find around them (the We are all submitted to something, the creation). This is an inward turn. question is, to whom or what? • Verses 24–25. God therefore gives them over. They can have what they Idolatrous Options? want (and all the consequences that are entailed). The downward Western culture and its analyzers recog- and inward pull takes over and nize that something is deeply wrong. It is as becomes predominant. if there is a destructive social virus, a seed

Page 12 • Knowing & Doing | Spring 2012 that carries with it its own undoing. The things, usually material in nature, that ap- French philosopher Chantal Delsol describes peal to or affect the senses. It seeks the im- “the individual, supposedly freed from the posing, the impressive, the voluptuous; it culture that weighed on him” who: encourages self-indulgence.”11 We have seen this in the Wall Street melt- . . . reflects a false sense of sufficiency: the in- down, in the tragedies of Enron, WorldCom, dividual believes himself to be the source of and a host of others. We saw it in Bernie both the questions and the answers, to contain Madoff and in many others paraded before within himself us as the mod- the alpha and els of what we omega, and to should aspire provide him- t o . B r o w n self with his expands, “If o w n points [this person’s] of reference. hunger for H e w i s h e s pleasures and to bind him- sensory val- self to others ues is para- only through mount, what a voluntary c a n g u i d e contract . . . and control H e r e j e c t s his conduct t h e b o n d s towards other that preceded men? Nothing him and any but his desires debt to which and lusts.”12 he has not This is so agreed. 10 perceptive. The once-so- Re j e c t i ng called seven all bonds and deadly si n s commitments, become the and restricting seven desired obligations, intentions. the narcissist “ Pe o pl e n o wants to be unrestricted in his choices. All longer recognize their common interests, outer, external, or inherited (traditions) refer- for their interests have become highly in- ence points are lost or simply don’t matter. dividualistic and selfish . . . Whereas in an The narcissist believes “it’s all about me,” ideational or idealistic culture lust was some- and of course within his worldview and thing to be ashamed of, in the sensate world lifeview, what else is there? This frame of it becomes a reason for boasting.”13 Many mind has vast cultural consequences, be- today mock morality and praise unlimited cause we reap what we sow. We elevate self-expression. The Bible recognizes this “winners,” and they become a source for phenomenon and names it. It is the cardinal emulation. Harold O.J. Brown documents sin of the Bible and the greatest threat that what he describes as “the sensate men- exists to the faith and faithfulness. It is idola- tality” that “is interested only in those try, here defined by Tim Keller: an idol “is

Spring 2012 | Knowing & Doing • Page 13 Understanding and Dealing with Today’s Culture of Narcissism

anything more important to you than God. that God calls us to Himself so decisively Anything that absorbs your heart and imagi- that everything we are, everything we do, nation more than God, anything you seek to and everything we have is invested with a give you what only God can give.”14 special devotion and dynamism lived out as a response to His summons and service.”15 Combating Narcissism When considering our call, we need to fac- tor in clarity of purpose, conviction in its im- Our culture embraces the diversity of idol- plications, and commitment to higher ends. atrous options manufactured and served up The second counterpoint would be that Stuart McAllister, born to us on a regular basis. Narcissism finds a of active resistance (1 Pet. 5:8–9), which re- in Scotland, has been a long-time Christian mobi- welcome in many hearts. How do we resist? quires serious attention and intention. We lizer in Europe, including What can we do to face the challenge, choose are to be on the alert, “sober-minded” and several brief imprisonments alternatives, and embrace a different way? “watchful” for the adversary. Watching, eval- for preaching the gospel in communist countries. Stu- The book of 1 John offers vital light on uating, considering—we need to recognize art joined the staff of Ravi these questions. First John 2:15–17 discusses and own that warfare is real and that we are Zacharias International Min- the battle against the “desires of the flesh and serious targets. There are many unrelenting istries in January of 1998. He is currently the Vice the desires of the eyes and pride in posses- forces arrayed against us. The command is to President of Training and sions.” To combat narcissism, we must think “resist.” We resist also knowing that we are Special Projects. Pluralism, more deeply and act more intentionally in not alone, that others suffer with us that we postmodernism and con- sumerism are regular topics ways that cultivate deeper love of the right are part of a community for shared learning addressed by Stuart in his kind. Augustine wrote that rightly ordered and support. leadership seminars. love or charity (caritas) was the secret of a This is why fellowship, small groups, holy and fulfilling life. Communion, church life, and prayer are Most believers today would never think essentials, not options. The lone wolf gets this way. They lack the tools to diagnose a devoured. Jacques Ellul would call us to problem correctly and to find the necessary “subversive spirituality” as we resist the spiritual solution. In a culture of narcissism, idols of our time, and we would do well to with churches impacted by its pervasive learn from the moral commitment of men influence, we need help and practice (disci- like Alexander Solzhenitsyn, who saw the plines) to learn to love the right things, in the corruption of the Soviet system, who felt the right order, and in the right way. The current press to surrender and conform, but who trend toward formation and discipleship au- courageously resisted and said, “Let the lie gurs well in this regard. come, but not through me.” Let me suggest several counterpoints to My third counterpoint would be the need the press of narcissism. The first would be a to foster an alternative focus (1 Pet. 4:1–3). clarified sense of identity and calling. First Being willing to suffer, to be misunderstood, Peter 2:9–12 speaks powerfully to this. So rejected, or shamed because we choose a many in the church who live the unexam- higher, better, and more biblical way, is a ined life are being “conformed to this world” serious step of resistance to narcissism and (Rom. 12:2) because they do not intentionally its encroachments. It takes a more compel- focus on being “transformed.” We are not ling love, a deeper power, a greater affec- consumers (by definition). We are not mere tion, to expel the lesser and the lower. We individuals or some product of a marketing turn outward and upward with definable campaign. We are made in God’s image, to outcomes through: worship him, serve him, do his will, and glo- • A willing and ongoing surrender to rify his name. We are God’s. We are called! God where “not my will, but thine be As Os Guinness notes: “Calling is the truth done” is the desire of our heart and

Page 14 • Knowing & Doing | Spring 2012 is modeled continually in the flow of 2. Ibid., 13. daily life. 3. Gordon Marshall, Oxford Dictionary of Sociology • A life of sacrifice and not self-seeking. (Oxford: Oxford University Press, 1998), 418. As missionary martyr Jim Elliot said, 4. Lasch, The Culture of Narcissism, 40. “He is no fool who gives what he cannot 5. David K. Naugle, Reordered Love, Reordered Lives keep to gain what he cannot lose.” For (Grand Rapids: Eerdmans, 2008), 36. some of us, perhaps for many of us, we 6. John Eldredge, The Journey of Desire (Nashville: need a serious reorientation of values. Thomas Nelson, 2000), 1. • The choice to serve God by serving 7. Gerald May, The Awakened Heart, cited in others. Jesus served his disciples (John Eldredge, The Journey of Desire, 2. 13). He is our model, our master, and our 8. Naugle, Reordered Love, Reordered Lives, 36. way. The culture of narcissism bids us 9. M. Scott Peck, People of the Lie (New York: to exalt self, pursue our own happiness, Simon & Schuster/Touchstone, 1983), 162. 10. Chantal Delsol, The Unlearned Lessons of the and neglect all else. The way of Christ, Twentieth Century (Wilmington, DE: ISI Books, the way of the Cross, bids us deny self, 2006), 60. take up our own cross, and follow Christ. 11. Harold O.J. Brown, The Sensate Culture (Dallas: One is a path of tragedy, the other the Word Publishing, 1996), 9. v path of life. May we choose wisely! 12. Ibid., 114. 13. Ibid., 118. Notes 14. Timothy Keller, Counterfeit Gods (New York: Dutton, 2009), xvii. 1. Christopher Lasch, The Culture of Narcissism 15.Os Guinness, The Call (Nashville: Word (Suffolk, UK: Abacus, Sphere Books, 1988), 10. Publishing, 1998), 4.

We must picture Hell as a state where everyone is perpetually concerned about his own dignity and advancement, where everyone has a grievance, and where everyone lives the deadly serious passions of envy, self-importance, and resentment.

C.S. Lewis, Introduction to The Screwtape Letters, p. ix

Recommended Reading There are three great motivations to humility: it becomes us as creatures; it becomes us as sinners; and it becomes us as saints…so begins the preface to this classic on Christian humility.

Humility: The Journey Toward Holiness, by Andrew Murray (Bethany House Publishers; from your favorite book seller or free ebook at: http://www.manybooks.net/titles/murrayaother08Humility.html).

Spring 2012 | Knowing & Doing • Page 15 The Discipline of Discipleship (continued from page 3)

as He says, ‘’He that loveth father or mother One remembers an earnest and effective more than me is not worthy of me: and he layman in Ecuador who felt called to God’s that loveth son or daughter more than me is service in the ministry; but his wife would not worthy of me’’ (Matt. 10:37). On a later not hear of it. She threatened all manner of occasion He amplified that statement to di- reprisal if he should leave his lucrative em- vine principle by saying, ‘’If any man come ployment to become a servant of the Lord to me, and hate not his father, and mother, Jesus. One evening he came to me, with a and wife, and children, and brethren, and bundle under one arm, and tears in his eyes. sisters, yea, and his own life also, he cannot I turned to Mark 10, and read to him verses be my disciple’’ (Luke 14:26). 29 and 30: ‘’Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or chil- dren, or lands, for my sake, and the gospel’s, This denial of all, including ourselves, is the but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, deepest discipline of discipleship. There are and mothers, and children, and lands, with those who are dearer to us than life itself; but persecutions; and in the world to come eternal life.’’ they should not be dearer than the Saviour. After prayer and tears, I inquired, ‘’And what have you in the bundle?’’ ‘’It contains my working clothes. I left my employment today.’’ He had counted the What can be the meaning of this strong, cost, and had set himself to leave all, and unsubdued standard, to ‘’hate’’ all, even to face whatever persecutions might come; one’s own life? We are to love and cher- only that he might be Jesus’ disciple. And ish parents, brothers, children; we love do we wonder that he won his wife to full others more because we belong to Christ. allegiance to the Master, and that together What then, does our Lord mean? Is it not, they became pillars in the house of God? that we all, like Saul of Tarsus, truly ‘’count Discipleship requires the discipline of all things but loss for the excellency of the cross-bearing. Three things seem to be knowledge of Christ Jesus my Lord: for necessary for us each day: our daily food whom I have suffered the loss of all things, (for which we are to pray, Matt. 6:11); our and do count them but dung, that I may win daily work (in which we are to be faithful, Christ’’ (Phil. 3:8)? We are to make our Lord 1 Thess. 4:11, 12; 2 Thess. 3:10–13), and our Jesus supreme, permanent, pre-eminent in daily cross. Our Lord said, ‘’If any man our hearts, so that no person nor anything will come after me, let him deny himself, shares that place in our lives. No price of and take up his cross daily, and follow me’’ parents or loved ones, possessions or life (Luke 9:23), ‘’And whosoever doth not bear itself, is too great for His sake. his cross, and come after me, cannot be my This denial of all, including ourselves, is disciple’’ (Luke 14:27; Matt. 16:24). the deepest discipline of discipleship. There This cross is not that of our Saviour, who are those who are dearer to us than life it- suffered once for our sins upon the Tree, self; but they should not be dearer than the for we add no part to the price of our re- Saviour. For Him and His cause we have demption; and least of all, is it bearing an died to them and every other earthly crea- outward cross, around one’s neck as we see ture or pleasure—it is Jesus only! Our Lord in America, or on one’s shoulder, as I have does not desire that we take this discipline seen in Ethiopia. It is the denial of self, in lightly or thoughtlessly. He gives two strong the deepest meaning of that word, and of all illustrations about counting the cost (Luke that life has to offer, in full surrender to the 14:28-33), concluding, ‘’So likewise, whoso- will of God; in the spirit of Calvary’s Cross, ever he be of you that forsaketh not all that to be sure. I find its depths to be plumbed he hath, he cannot be my disciple.’’ in the experience and language of others:

Page 16 • Knowing & Doing | Spring 2012 ‘’I take, O Cross, thy shadow for my abiding place; I ask no other sunshine, than the sunshine of His face; Content to let the world go by, to know no gain nor loss, My sinful self my only shame, my glory all the Cross.’’1

‘’Whatever else Thou sendest, oh, send this— Not ecstacy of love or lover’s kiss, But strength to know the joy of sacrifice, To see life deeply as with opened eyes! Oh, grant me this, dear God, Through tears or loss— To know the joyous secret of Thy Cross.’’2

Because of His cross, not in addition to it, we are daily crucified unto the world and Pressed in the body, and pressed in the soul, all that is therein of good or evil. To bear Pressed in the mind till the dark surges roll, our cross, because of His, is to learn of Him, Pressure by foes, and a pressure by friends, the Meek and Lowly in heart, and to be His Pressure on pressure till life nearly ends disciples. Pressed into knowing no helper but God, One kneels humbly, perhaps bewildered Pressed into loving the staff and the rod, and blinded with tears, beside the Teacher, Pressed into liberty where nothing clings, who in tenderness and true love for our Pressed into faith for impossible things, souls desires to teach us this discipline. The Pressed into living a life in the Lord, world dazzles us, but is dim in comparison Pressed into living a Christ-life outpoured. with Him; loved ones allure, but He is the —Selected v altogether Lovely One. His love has broken every barrier down, and we whisper, ‘’Lord Jesus, at any cost, by any cross, make me Notes Thy disciple.’’ 1. “Beneath the Cross of Jesus,” by Elizabeth C. Pressed Clephane. Pressed out of measure and pressed to 2. “At Calvary,“ by Ralph Spaulding Cushman. all length, Hilltop Verses and Prayers (Nashville: Abingdon- Pressed so intently, it seems beyond strength, Cokesbury Press, 1945), p.99.

Though our feelings come and go, His love for us does not. It is not wearied by our sins, or our indifference; and, therefore, it is quite relentless in its determination that we shall be cured of those sins, at whatever cost to us, at whatever cost to Him.

C.S. Lewis, Mere Christianity

Spring 2012 | Knowing & Doing • Page 17 Finding Power to Live a New Life (continued from page 5)

applies that redemption in our lives. Hav- judgment (John 16:8–11); bringing spiritual ing accomplished all that the Father had regeneration or new birth to those who trust given him to do, Jesus returned to heaven Christ (John 3:5–6); incorporating them into and is now seated at the right hand of God the body of Christ (1 Cor. 12:13); adopting the Father from whence he will one day believers into the family of God and assur- come back to judge mankind and establish ing them of sonship (Rom. 8:15–16); dwell- his eternal kingdom. However, he did not ing within believers (John 14:16–17; Rom. leave his people as orphans. Shortly after 8:9ff; 1 Cor. 6:19–20; Eph. 5:18; Col. 1:27); his ascension, on the Day of Pentecost, Jesus giving them a deep knowledge of Christ and the Father sent forth the Holy Spirit to and his love (Eph. 3:19); illuminating the establish the church and to carry on all that truth of Scripture (1 Cor. 2:6–13; Eph. 1:16– Jesus had initiated on earth. The Spirit now 20); empowering believers to put to death carries forward the work of Christ by glo- the works of the body/flesh (Rom. 8:13; rifying him and applying all the benefits of Gal. 5:16); producing the character of Jesus his life, death, resurrection, and ascension (fruit of the Spirit) in believers’ lives (Gal. in the lives of his people and extending his 5:22–23); imparting gifts for ministry (1 kingdom throughout the earth. Cor. 12:11); guiding in ministry (Acts 13:1– In terms of discipleship, the Holy Spirit, 3; 16:6–10), and more. As we can see, from as his name implies, works to make people the time we are first drawn to Christ until holy. He brings God’s people to salvation in the day we are actively engaged in minis- Christ and then conforms them to his like- try and beyond, the Holy Spirit is at work ness (Rom. 8:29) and sends them out into in us making it happen. In which of these the world in ministry. This covers the full ways are you experiencing the Spirit’s work spectrum of our life in this world. Some ex- in your life? amples of the Spirit’s work include empow- ering people to preach the gospel message What Is the Holy Spirit’s Work in (Acts 1:8; 4:31; 1 Cor. 2:1–5; 1 Thess. 1:4–5); Discipleship? convicting the lost of sin, righteousness, and As we have seen, the Spirit is involved in every aspect of discipleship from start to finish. John the Baptist proclaimed that the Messiah would “baptize you with the Holy Spirit and fire” (Matt. 3:11). This appears in each of the Gospels as one of the distinc- tive features of the Messiah’s work. In John’s gospel, we get the fullest picture: Jesus is described as “the lamb of God, who takes away the sin of the world” (1:29) and “he who baptizes with the Holy Spirit” (1:33). The former we see on the cross, the latter on the Day of Pentecost. After his resurrection, Jesus told his disciples that “you will receive power when the Holy Spirit has come upon you and you shall be my witnesses” (Acts 1:8). This was fulfilled at Pentecost, when the Spirit created from a prayer group of 120 people, a community of empowered

Page 18 • Knowing & Doing | Spring 2012 disciples that quickly grew to more than like Timothy (2 Tim. 1:5; 3:15), who came to three thousand. Their corporate life was faith through the nurture of his mother and so attractive in joy and generosity and so grandmother. It may be dramatic, like Cor- electrifying in signs and wonders that it nelius and his friends and relatives (Acts drew in many more nonbelievers to Christ 10:34–48), or quiet and gentle, like Lydia (Acts 2:42–47). (Acts 16:14). However, one thing will be true Through the Spirit’s presence and power, in all cases: the man or woman has come the church grew by leaps and bounds, even alive to God. in the face of intense persecution. The ef- fects of this mighty movement of the Spirit are seen throughout the book of Acts, as more and more people are swept into the The Holy Spirit is the key to authentic kingdom of God as it spreads through the Christian life – to discipleship – and without Roman Empire. The Spirit created a com- his empowerment, teaching, and guidance it munity of disciples, filling and refilling both the apostles and ordinary believers is impossible to live faithfully. as circumstances required, empowering them to live boldly and faithfully and to speak God’s word powerfully, expanding From new birth forward and throughout the church. our life on earth, we are meant to live daily And note: these early believers were in the fullness of the Spirit. The Holy Spirit disciples of Jesus in the same sense of that is the key to authentic Christian life—to dis- word in Luke’s gospel, as evidenced in cipleship—and without his empowerment, Luke’s use of the word disciple twenty- teaching, and guidance it is impossible to eight times in the book of Acts to describe live faithfully. Is such a life available to us ordinary believers. (Later, when the gospel today? Yes, just as much as it was to the first reached Antioch, the disciples were given believers. Indeed, Scripture enjoins us to the nickname “Christian” [Acts 11:26]—a seek it. How do we live such a life? An im- name that today often no longer means portant starting point is to “believe every- disciple.) Thus the basic New Testament thing the Scriptures teach about the Holy paradigm of the church is a community of Spirit, and expect all that the Scriptures Spirit-filled disciples, engaged in advanc- promise from the Holy Spirit.” Summariz- ing the kingdom of God. This is what many congregations need to recover today. ing all of that information in a brief article is impossible, but in what follows we will look at several important insights about liv- How Do We Experience This Life in ing in the Spirit that can help significantly. the Spirit? I trust this will inspire each of us to do a Life in the Holy Spirit begins when the careful Bible study about the Holy Spirit on Spirit regenerates us and gives new birth. our own or in a group. Prior to that we were dead in sin; afterward we are alive to God and Jesus Christ. Like Seek to Be Filled with the the blind man whom Jesus healed, we can Holy Spirit say, “one thing I do know, that though I was blind, now I see” (John 9:25). This conver- Early in his letter to the believers in Ephe- sion may be sudden, as with Paul on the sus, the apostle Paul remembers how, “when road to Damascus (Acts 9:1–17), or gradual, you heard the word of truth, the gospel of

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your salvation, and believed in him, [you] else; the water is in full possession of the were sealed with the promised Holy Spirit” glass. It is the same with us and the Spirit; (Eph. 1:13). Then a couple of chapters later, to be filled with the Holy Spirit is to give he says that he is asking God, “that accord- him full possession of our lives. ing to the riches of his glory he may grant In the verses that follow, Paul describes in practical terms how being “filled with the Spirit” is worked out in relationships between husbands and wives, children and It has often been pointed out that when a glass is filled parents, slaves and masters. This verse, too, with water there is room for nothing else; the water highlights the fact that we cannot rest on is in full possession of the glass. It is the same with one experience of the Spirit at conversion but need to be filled with the Spirit again us and the Spirit; to be filled with the Holy Spirit and again. Why is once not enough? “Be- is to give him full possession of our lives. cause,” as someone said, “we leak badly.” That is, we yield to sin, which interrupts our fellowship with the Spirit until we confess, repent, and seek to be filled afresh. you to be strengthened with power through his Spirit in your inner being, so that Christ Walk in the Spirit may dwell in your hearts through faith— that you, being rooted and grounded in love In his letter to the Galatian church, Paul may have strength to comprehend with all says, “walk by the Spirit, and you will not the saints what is the breadth and length gratify the desires of the flesh” (5:16). Here and height and depth, and to know the love walk is also a present imperative verb, indi- of Christ that surpasses knowledge, that cating continuous action. The word walk is you may be filled with all the fullness of a figurative term in the New Testament for God” (Eph. 3:16–19). This remarkable prayer one’s personal conduct, the way one lives for a deeper experience of the Spirit and the his or her life. Like the Ephesians, the Ga- love of Christ certainly shows that we can- latians had received the Holy Spirit at con- not rest on one experience of the Spirit at version (3:3). Paul is here exhorting them conversion. This prayer should be a top con- to continue living in the Spirit’s power and cern for every disciple of Jesus, not only for resist the temptation to live under the law oneself but for others in the church. and in the flesh. Paul has yet more to say to the Ephe- How this works in daily experience is sians, “do not get drunk with wine, for that clarified when he speaks of serving one an- is debauchery, but be filled with the Spirit” other through love, which occurs as they are (5:18). The Greek verb for be filled is present “led by the Spirit” (Gal. 5:18). Here again we tense, plural, passive voice, and imperative have a passive voice in led, meaning they mood. In this text, the present imperative are to allow themselves to be led, directed is a command to continuous action. Thus, by the Spirit. They are to yield, surrendering Paul is commanding (imperative mood) themselves to the Spirit’s moral guidance. If the entire congregation (plural) to “allow they do so, they will neither “gratify the de- yourself (passive voice) to be continuously sires of the flesh” (5:16) nor live “under the (present tense) filled with the Holy Spirit.” law” (5:18). And the result will be that the What does this mean in daily life? It has Spirit will be able to manifest his indwelling often been pointed out that when a glass is presence in their lives in the form of “love, filled with water there is room for nothing joy, peace, patience, kindness, goodness,

Page 20 • Knowing & Doing | Spring 2012 faithfulness, gentleness, self-control” (5:22). What specific sins does Paul have in This is a good description of the character of mind when he says do not grieve the Spirit? Jesus, into whose likeness the Spirit is seek- From the context, it is clear that any form of ing to shape all believers. But this isn’t just unwholesome or corrupting talk is in view. a matter of personal holiness. Each of these Gossip, slander, cursing, dirty jokes, lies, characteristics has an interpersonal dimen- critical comments about others are some ob- sion. Thus, as these disciples walk by the vious examples. Such evil speaking offends Spirit, their congregational life as a whole God, can corrupt others, and can lead them will reflect Christ to the watching world. into the sin of spreading an evil report. And not least, it can trigger a ripple effect that does great damage to those who are the ob- Do Not Grieve the Holy Spirit ject of our sinful comments. Paul describes the attitudinal and be- If we would walk in the Spirit and not havioral implications of the new life in the grieve him, if we would enjoy close fellow- Spirit in several places, including Ephe- ship with him and have his power to over- sians 4. In the immediate context of sins come sin and grow in Christlikeness, we of the tongue, he warns the believers in must bridle our tongue. If we cannot speak Ephesus: “do not grieve the Holy Spirit of well of another, we should remain quiet. God, by whom you were sealed for the day And whenever we do speak, we must be of redemption” (v. 30). This is a very seri- careful to “let no corrupting talk come out ous warning, evidenced by Paul’s use of of your mouths, but only such as is good for the formal description “the Holy Spirit of building up, as fits the occasion, that it may give grace to those who hear” (Eph. 4:29). In God.” Perhaps he was also thinking of Je- other words, our speech is never to be sinful sus’ words, “I tell you, on the day of judg- but always to be gracious and uplifting to ment people will give account for every those with whom we speak, as befits people careless word they speak, for by your words of grace and love. If we will discipline our you will be justified and by your words you tongues, James 3:2 tells us that we will be will be condemned” (Matt. 12:36–37). In to- able to bridle our whole body. This is a ma- day’s church, many people do not appear jor key to walking in the Spirit. Many of us to be aware of the seriousness of sins of the have sinned with our tongues. It is one of tongue or the connection between sinful the most common of the “respectable sins” words and our fellowship with the Spirit. believers regularly commit. But confession We must always remember that the Holy and repentance opens the door to restored Spirit is holy and therefore easily offended fellowship with the Holy Spirit. and grieved by sin. Our unholy words and Grieving the Holy Spirit and impairing attitudes cause him to withdraw and dis- our fellowship with him obviously is not tance himself from us. And when he does limited to the misuse of the tongue. There so, we will have not only a diminished is a wide range of other sins that have the sense of his presence but also a reduction same effect. of his power. This makes us more vulner- able to other, greater sins and temptations. Do Not Quench the Spirit As James 3:6 says, “the tongue is a fire, a world of unrighteousness. The tongue is set Quenching the Holy Spirit is quite dif- among our members, staining the whole ferent from grieving him. In his closing in- body, setting on fire the whole course of life, structions to the believers in Thessalonica, and set on fire by hell.” Paul says, “Do not quench the Spirit. Do

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not despise prophecies, but test everything; Any message, sermon, lecture, or pro- hold fast to what is good. Abstain from ev- phetic utterance must be tested by its agree- ery form of evil” (1 Thess. 5:19–22). The gift ment with what the Spirit has already said of prophetic utterance was among those in Scripture, for he is the Spirit of Truth, the Spirit had distributed to believers after who inspired the writing of the Scriptures Pentecost and was highly commended by and cannot contradict himself. When Scrip- Paul (1 Cor. 14:29–33, 39). Those who exer- ture speaks, God speaks. What agrees with cised this gift received messages from God Scripture we are to hold fast, embrace, and to share with individuals or the congrega- obey. What does not, we must reject. As we tion (Acts 11:27–29; 21:10–12; 15:31; 21:8–9). carefully study the Scripture and obey it as This was not prophecy on the level of that given by the Old Testament prophets (and God’s direction for our lives, we will grow thus inspired Scripture or doctrine) but and mature in Christlikeness. was focused on circumstances of personal The life of discipleship is possible only or church life, as in Acts and 1 Corinthians through the empowering presence of the 14. It is very likely that this is what Paul is Holy Spirit—the Spirit of Jesus Christ. Dis- addressing in Thessalonica. Today, many cipleship, the Christian life, does not work in the church around the world believe this on any other basis. Only as we daily allow gift is still in operation. Others disagree him to fill us by consciously yielding our- and believe that it was phased out after the selves to his presence and direction can we canon of Scripture was finalized. However, walk as Jesus walked, do the work he has one’s position on this question does not called us to do, and experience transforma- change the relevance and application of tion into his likeness. Paul’s exhortation. This article has only touched briefly on The larger point of this passage is that a few important aspects of the Holy Spirit we should not despise any communica- and his work. There is much more to learn. tion which might be from God. Rather, we If you want to grow in the grace and knowl- should test and discern whether it actually is from God. It is our responsibility to dis- edge of Jesus Christ, a thorough study of what the Bible teaches about the Holy Spirit cern the teaching of that word to ensure v it is correct. We are to be like the Bereans, is essential. whom Luke commended: “they received the word with all eagerness, examining the Notes Scriptures daily to see if these things were 1. Scripture quotations are from the English so” (Acts 17:11). Standard Version.

“Breathe in me, O Holy Spirit, that my thoughts may all be holy. Act in me, O Holy Spirit, that my work, too, may be holy. Draw my heart, O Holy Spirit, that I love but what is holy. Strengthen me, O Holy Spirit, to defend all that is holy. Guard me, then, O Holy Spirit, that I always may be holy.” Augustine

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“Bright Messenger of God” (continued from page 7) to a friend: “How I long for, and yet fear, the the most notable” in Cambridge since the sacred office.” After his ordination, for five days of Simeon. and a half years he served with his father as In August 1881 the forty-year-old Hand- curate of Fordington. ley Moule married Mary Elliott: a friend- Moule returned to Cambridge and to ship based on their love of music and Trinity in 1872. “Now his return was that literature—and their fervent faith—had of a man who had made full trial of his con- blossomed into love. They had two daugh- version and ministry, a man of disciplined ters, Mary and Isabel. character and decided conviction,” writes D. L. Moody and his musician, Ira San- Marcus Loane. When Handley’s mother key, conducted an eight-day mission to died in 1877, he gave up his post at Cam- Cambridge in 1882. Moule signed the bridge to once again assist his father in invitation to the Americans, but reluc- Fordington. When his father died in 1880, tantly, because he was not convinced that Handley returned to Cambridge, where he the preaching of Moody would succeed was appointed the first head of Ridley Hall. in touching the university. When he met Ridley Hall was founded to preserve and Moody and heard him preach, however, he set forth “the sound Scriptural and theologi- became an enthusiastic supporter. cal foundations of the Evangelical faith and Moule was in full sympathy with the practice of [the] Church as seen in Prayer missions movement. He warmly received Book and Articles.” Moule believed that Hudson Taylor, founder of the China Inland the “evangelical school” was the truest ex- Mission, who visited Cambridge in 1884 ponent of Anglican worship and confession. and held meetings for a week. Moule gave Taking a stand against both ritualism and a devotional address at the famous World rationalism, Ridley Hall became a center Missionary Conference in Edinburgh in of evangelicalism at Cambridge. Five hun- 1910. When in his last illness, Moule experi- dred men passed through Ridley Hall while enced a number of “hallucinations,” almost Moule was principal. His convictions about entirely connected with his lifelong inter- the church were summarized in a letter he est in missionary work. “What is the lat- wrote to a former student: est news from the mission field?” he asked those around his bed. “Tell me of conver- I believe the best way of all is to make the com- sions—of those brought to Christ.” mon people feel that there is no place like the Handley Moule became a prolific and church to go to, to hear the old Gospel of the much-loved author, writing sixty books. He Grace of God preached straight to their hearts wrote commentaries on Romans, Galatians, and lives, their sins and sorrows, and let the Ephesians, Philippians, and Colossians, worship of the church . . . be reverent, simple with “the critical eye of the scholar and the and real. loving insight of the saint.” Marcus Loane says, “Few men have proved better able to In 1880 Handley Moule preached his first penetrate the hidden deeps of Paul’s heart sermon as lecturer at Trinity Church, a post or to interpret the noble powers of Paul’s he held for twenty-one years. Trinity was mind.” Moule also wrote books on theo- the church of the renowned Charles Sime- logical topics, such as Outlines of Christian on (1759–1836). Marcus Loane states that Doctrine (called by the Encyclopedia Bri- Moule’s ministry at Trinity was “perhaps tannica the best exposition of “evangelical

Spring 2012 | Knowing & Doing • Page 23 “Bright Messenger of God”

Anglicanism”), Justifying Righteousness, and ger for “a deeper personal experience of the Veni Creator: Thoughts on the Person and Work possibilities of grace” convinced him that of the Holy Spirit of Promise. He also penned the Keswick message was true. books of poetry, such as In the House of the In July 1886 Moule made his first appear- Pilgrimage, and books of consolation, includ- ance on the Keswick Convention platform, ing Letter of Comfort, which Moule wrote to which he would return a dozen times. In describing the comfort he found in Christ the first of the six sermons that he preached when his daughter Mary died. It was writ- at Keswick on the occasion of his last visit ten with tears, writes Marcus Loane, “and in 1919, he said: “I know not how better to without tears it can scarce be read.” give in its vital essence the Keswick mes- September 1884 marked a crisis for sage than in the words of [Robert Murray] Handley Moule that would realign his spiri- McCheyne: ‘Christ for us is all our righ- tual life and his network. A team of Kes- teousness before a holy God; Christ in us is wick speakers visited Cambridge. Moule all our strength in an ungodly world.’” Late was attracted by these men and their ear- in his life Handley Moule wrote, “Keswick nest seeking for a deeper spiritual life, but is very dear to me. It has been for me the he was concerned about the soundness of vestibule of Heaven . . . and its message is their theology. Soon, however, the content of the very heart of the truth of our sacrificed their preaching and his own spiritual hun- and living Lord.” According to John Baird, Handley Moule “became one of the chief theologians, and the preeminent scholar, of the [Keswick] movement, as well as its greatest literary exponent.” Moule brought scriptural bal- ance to the teachings of Keswick, saving the movement from extremes of perfectionism (“To the last it will be a sinner that walks with God”—Christian Sanctity) and passiv- ism (Paul prays “that the Colossians may be always practically pious, ‘bearing fruit in every good work’”—Colossian Studies). From Handley Moule people heard the message of Keswick given “with inimitable grace and skill, combining the accurate thought of the scholar with the spiritual fervour of the saint.” In Handley Moule’s poem, his third love, Durham, is described as his “wife.”

Durham, to thee the call of Heaven Has wed my willing life; Handley Moule, While strength endures, to thee I’m given, Google Images The husband to the wife.

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While vacationing in Beatenberg, Swit- Handley Moule maintained his evangelical zerland, in 1901, Handley Moule was called convictions “without compromise, and ex- to become the eighty-fifth bishop of Dur- pressed them without bitterness. No man ham. The office was one of personal interest could doubt either the strength of his faith to him because Nicholas Ridley, after whom or the largeness of his charity.” Ridley College in Cambridge was named, had been designated to be bishop of Dur- ham but “received first the martyr’s crown.” From Handley Moule people heard the message Moule’s Cambridge teacher Joseph Barber of Keswick given “with inimitable grace and skill, Lightfoot had been bishop of Durham from 1879 to 1889. Lightfoot was followed combining the accurate thought of the scholar with by Brooke Foss Westcott, a man called by the spiritual fervour of the saint.” Moule “a saint, as true a servant of the Lord and of his brethren as the great Culdee St. Aidan.” Handley Moule excelled in pastoral min- In his introductory letter to the clergy istry. He was more a shepherd of souls than and people of the Diocese of Durham, a bishop of a diocese. His people, clergy Moule wrote: and laity alike, knew that he loved them. He was the epitome of kindness toward all, I need and seek your prayers. Ask for me espe- listening to people’s cares and concerns and cially . . . a real effusion in me of that grace of responding with thoughtful and helpful the Spirit whereby Christ dwells in the heart words. He wrote on average thirty letters by faith; a strength and wisdom not my own a day, to all kinds of people with all kinds for my pastorate, and for the preaching of of needs and problems. A layman said that Christ Jesus the Lord; and a will wholly given “he was almost too saintly to be a bishop.” over for labour and service at our Master’s feet. According to John Baird, Moule “showed how good goodness can be.” As bishop of Durham, Handley Moule Mary Moule died suddenly on July 14, was not a great organizer and adminis- 1914. “He was devotedly attached to her,” trator like Bishop Lightfoot. Moule found wrote a friend, “but he accepted her depar- office work taxing and diocesan finance ture as though she had merely preceded distasteful. He was not at home in political him on a journey.” A few years later, Hand- matters, although he served as a member ley Moule, though painfully ill, preached of the House of Lords. Neither did he excel before the king and queen at Windsor in ecclesiastical discussions. He was not a Castle. Moule went from Windsor to his leader of people like Bishop Westcott. Moule brother’s home in Cambridge, where he was not always a good judge of character. died a short time later on May 7, 1920. It was He was easily imposed on, and some be- Ascension Day. The biography of Handley lieved he was too quick to agree for the sake Moule by Harford and MacDonald con- of peace. But, he wrote, “I have few greater cludes appropriately and beautifully: happinesses than when I find myself in spir- itual oneness with a Christian from whom, St. Luke ends his Gospel showing the Lord’s on grave subordinate points, I differ.” His Ascension as the end of his life on earth, and successor as bishop of Durham said that opens the Acts showing the same story from

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the other side, the beginning of his work in that it was said unto them, ‘Enter ye into the heaven. So it is with members of Christ. The joy of your Lord.’” v solemn funeral service speaks of faith and hope—in the case of our Bishop, triumphant The major works on the life of Handley hope. And John Bunyan [The Pilgrim’s Prog- Moule are Handley Carr Glyn Moule: Bish- ress] paints in true colors the upper side of op of Durham, by John Battersby Harford such a death as the Bishop’s—when he went and Frederick Charles MacDonald (1922); to stand before his Heavenly King . . . “Now I Handley Carr Glyn Moule (1841–1920), by saw in my dream that these two men went in Marcus L. Loane (1940); The Spiritual Un- at the gate, and lo, as they entered they were transfigured, and they had raiment put on that folding of Bishop H.C.G. Moule, D.D., by shone like gold. There were also those that met John Baird (1926); and Letters and Poems them with harps and crowns, and gave to them of Bishop Moule, edited by John Battersby the harps to praise withal, and the crowns in Harford (1922). The phrase “bright mes- token of honour. Then I heard in my dream that senger of God” is found in Baird’s book on all the bells of the city rang again for joy, and page 124.

A MORNING “ACT OF FAITH” I believe on the Name of the Son of God. Therefore I am in Him, having Redemption through His Blood, and Life by His Spirit. And He is in me, and all fulness is in Him. To Him I belong, by purchase, conquest, and self-surrender. To me He belongs, for all my hourly need. There is no cloud between my Lord and me. There is no difficulty, inward or outward, which He is not ready to meet in me to-day. The Lord is my Keeper. Amen. Bishop Moule’s Thoughts on Union with Christ

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Discipleship: It Starts with You (continued from page 9) to learn that Christ’s followers are called deficit but fail to treat the malady.10 And Christians only three times in the New Tes- many pastors are consumed by programs. tament.7 It’s fairly well known that we were But I also have seen discipleship thrive. One first called Christians in Antioch, but it is example is the Tun Tavern Fellowship where less well known that it was derogatory. As there is no formal structure by which this followers of Christ are prone to do, we’ve loose network gathers. It is simply Marines borne insult as a badge of honor. Despite engaging in discipleship through one-on- this turn of the phrase, I echo the sentiments one mentoring relationships, triads/quads, of the late John Stott: “One wishes in some and small groups.11 ways that the word disciple had continued I’ve been encouraged to see them fulfill into the following centuries, so that Chris- the Great Commission without relying on tians were self-consciously disciples of Jesus, a brick and mortar institution. It’s a porta- and took seriously their responsibility to be ble (or, as we say in the Corps, expedition- ‘under discipline’.”8 As a friend once said, ary) ministry that travels with you. They’ve the term disciple has more bite to it and just fostered an environment and created a con- seems to carry more weight. It’s hard to be a nominal disciple. We do not need to corner the market on Investing in Lives, a Few at a Time spiritual maturity. We simply need a vision So that’s my story and concern for the to share our lives with others and commit to church. I won’t belabor anything; you get it. We are all disciples, and the myth that there seeing them grow and to grow with them. are levels or classes of Christians must be exploded. Discipleship is the umbrella un- der which everything else resides. Evange- text in which they disciple one another in- lism, apologetics, missions, etc., are essential tentionally; I’ve seen Marines disciple one elements of discipleship. I trust you’ve read another from different countries. (Personal Knowing & Doing and don’t need me to re- interaction is preferred, but we do every- iterate this. You want what Marines call the thing possible to maintain relationships.) “so what?” So I’ll get to the point. If you’re This happens with great ease and does not like me, you have not attended seminary but require tremendous effort. And if a small are an earnest follower of Christ who strives group of Marines scattered across the globe to be a good disciple. You’re involved in can do it, so can the local church. In fact, your church and are probably even a leader. some do. You are not a nominal Christian and have Using the CSLI Fellows Program as a not bought into MTD. You’re exasperated be- model, several churches in northern Vir- cause you feel like you’re the only one who ginia have created Fellows Programs of their seems to get it. But I want to challenge you own. But we don’t need to be that ambitious. to take the initiative in your church or parish. That might be too much for some churches. As a Marine, I move often and have at- We need to understand that our mission is tended ten churches in the past nineteen to make disciples; we don’t need to convene years. I can verify that “A great deal of fo- an elders’ meeting or initiate church reform cus has been put on ‘getting people to the to do so. If we invest in the lives of a few at door of the church,’ but not enough done to a time, we’ll start something that will grow. help them grow to spiritual maturity once We don’t need to be a part of a program they are in.”9 Most churches are busy deal- to disciple one another. We simply need ing with the symptoms of this discipleship a vision.

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Another good example is a church in cusing on discipleship, he has seen the men California where the men’s pastor decided in this ministry grow in their faith. At last to forgo the typical model of flashy events count, there were more than twelve Guerilla and large venues as the center of gravity for Groups. Any church and any ministry could his ministry. Those events still have their do the same. place, but he’s focused his energy into dis- So what’s involved in this vision? Pa- cipleship. Seeing the need for men to get real tience, for one thing. Disciples are not mass- with God and one another, he created “Gue- produced.13 In today’s high-tempo world, rilla Groups” consisting of three to four men we like everything fast, but it’s not enough committed to gathering regularly, preferably to hold a discipleship conference. As useful weekly, to disciple one another. This has led as this is for training and education, it will to tremendous growth. And by growth I do not bring about transformation. We must not mean in quantity; that is not the metric recognize what Ogden describes so well in that indicates real success. Any new pro- Transforming Discipleship: the most effective gram can draw a crowd and give the appear- way to make disciples is a few at a time over ance of growth. Growth should be measured time—life-on-life engagement in which we in strength, and the strength of the men’s pour ourselves into the lives of others the program has noticeably increased.12 In fact, way our Lord did with the Twelve. the pastor has worked himself out of a job in We do not need all the answers. We do several instances. not need to corner the market on spiritual For example, he organized a missions maturity. We simply need a vision to share trip to Central America in which the big- our lives with others and commit to seeing gest ministry was in the lives of the men them grow and to grow with them. This can who went. They returned transformed and be done in simple, everyday life. In fact, it’s renewed and have assumed the planning essential that it be done in everyday life.14 This vision must reject shortcuts and focus on commitments; it must avoid expediency and insist on relationships.15 In short, it must We simply need a vision to share our lives with focus on helping others conform to the im- age of Christ via small, quality, long-term re- others and commit to seeing them grow and lationships. And it must reproduce. Similar to grow with them. We do not need to corner to how I learned to balance knowing with the market on spiritual maturity. doing, we must encourage those we disciple to do likewise. The vision must not culmi- nate in a “holy huddle.” We must move into new relationships and help others discover what it means to follow Christ, and one of responsibilities for the next trip. In another our goals must be to make disciples who instance, he started a weekly outdoor gath- will disciple. That’s what disciples do. If we ering at the church where men cook, fellow- don’t, we’re not. ship, and share testimonies. He now hardly It helps to view discipleship as a continu- needs to attend, because it is run completely um. Instead of falling lockstep into a single by laymen. A third instance is when he sug- method, it’s best to view discipleship as a gested that the church partner with the local spectrum along which any gospel-related municipality to organize a crisis response activity can fall. It’s worth quoting Wilkins network. Again, the men are rising up to be- again: “discipleship is not just one aspect come helping hands within the community. of the church’s mission, but it encompasses By articulating his vision to others and fo- all that the church does.”16 If we view the

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church’s activities through the lens of dis- ciple may differ, the principles do not. We cipleship, everything will have a unifying are to love God and love others, and the situ- purpose. This does not diminish the roles ation will drive the method of discipleship. of other aspects of the gospel but enhances Regardless of the shape of our vision, it’s them. Because discipleship is a pretext for useless unless it starts with you and me. The all gospel activity, it puts them in perspec- Great Commission is not an abstract doc- tive and also gives them context. David Platt trine to be relegated to theologians or left for says it best: “Disciple making is not about a missionaries. It’s our mission and we must program or an event but about a relation- act. As Dietrich Bonheoffer stated, “The life ship. As we share the gospel, we impart life, of discipleship is . . . obedience to the Son of and this is the essence of making disciples. God,” and, “It is now only a question of yes 17 Sharing the life of Christ.” Interpreting or no, of obedience or disobedience.”18 If we our lives through discipleship brings us into choose the life of discipleship, “We must get harmony with the Great Commission and into action and obey.”19 So let’s join CSLI in provides cohesion to our efforts. All means the Decade of Discipleship by casting our work toward a single end, for the gospel and own vision. We cannot wait for it to come for the glory of God. And on the practical level, viewing dis- cipleship as a continuum helps us visualize If we will invest in the lives of a few how our efforts fit into the big picture. We might see how in some situations one-on- at a time with the intent to reproduce one mentoring may not be a good fit and and multiply, we will make ripples that why a triad might be a better option, or will extend beyond our line of sight. how a small group of committed, passion- ate Christian disciples can lead to other ministry opportunities. The keys are flex- ibility and adaptability. Anyone who’s seen from the pulpit or for a church committee to the filmHeartbreak Ridge knows that Marines implement a formal discipleship program. improvise, adapt, and overcome. We special- We should encourage this but not wait for it. ize in regimen, discipline, and order. But I challenge you to look at the spheres in contrary to the stereotype, we are neither which you live, work and play and consider rigid nor inflexible. We are one of the most the opportunities before you. For some, the flexible organizations on the planet. We are workplace is a harvest waiting to be reaped. put into chaotic situations where those dis- For others it may be your neighborhood. ciplines provide a point of departure from which we operate. Our actions―informed For all of us, the church is a great place to by training and discipline―are situation-de- start. Let’s reclaim our churches from MTD pendent and vary, but the principles upon and reverse the trend of nominalism. Let’s which they are based are fixed. This serves stop blaming the ills of the church on the as a great illustration for our vision of dis- world and pinning our hopes on politics. cipleship. While the means by which we dis- Let’s stop blaming the pastorate by exam-

An ancient proverb says: I hear, I forget; I see, I remember; I do, I understand. This suggests how Jesus trained his disciples. David Watson

Spring 2012 | Knowing & Doing • Page 29 Fellows Feature Fellows Feature

Discipleship: It Starts with You

ining ourselves and realizing that it starts 10. For a thorough treatment of this deficit, I high- with us. If we will invest in the lives of a ly encourage you to read Greg Ogden, “The Disciple- few at a time with the intent to reproduce ship Deficit: Where Have All the Disciples Gone?,” and multiply, we will make ripples that will Knowing & Doing (Spring 2011), 6–7, 24–28. extend beyond our line of sight. And if we 11. For a detailed explanation of triads and quads share this vision and encourage others to do and the advantages/disadvantages of small groups, the same, we’ll create a community of com- teaching, preaching, and discipling see Greg Ogden, mitted, thriving Christian disciples fulfill- Transforming Discipleship, particularly chapter 8. ing the Great Commission. Let’s teach our 12. Platt, Radical, 50: “We can so easily deceive youth and watch it transform them. Let’s ourselves, mistaking the presence of physical bod- encourage an older generation to mentor ies in a crowd for the existence of spiritual life in a a younger one. Let’s teach it in our small community.” groups and form triads of our own. Let’s 13. Michael J. Wilkins, In His Image: Reflecting seek people in whom we can invest our Christ in Everyday Life (Colorado Springs: NavPress, lives and disciple through the ministries in 1997), 49: “Sadly, too often in Christianity we have which God has placed us. Let discipleship taken a cookie-cutter approach to Christian disciple- unite us in the building up of the body of ship.” Christ in the knowledge of God, and let us respond as the Twelve did to our Lord: 14. Wilkins, In His Image, 52. See also Thomas A. v with obedience. 20 Tarrants, “The Grace of God,” CS Lewis Institute lec- ture, 2007: “[You must] live this out exactly where God has you. We don’t need more people going to Notes seminary. In fact, you could argue the case that we’ve 1. Kerry Knott, “Sparking a Discipleship had too much of that. Seminaries have killed off the Movement”, C.S. Lewis Institute, http://www. churches in many places. What we need [are] people cslewisinstitute.org/blog/2011/06/sparking-a-dis- just like us living out the Gospel in the midst of the cipleship-movement/ (June 1, 2011). people God has surrounded us with who don’t know 2. Thomas A. Tarrants, “The Transforming Im- the Lord.” It can be found at www.cslewisinstitute. pact of True Discipleship,” Knowing & Doing (Spring org/node/332. 2011), 1. 15. Ogden, Transforming Discipleship, 134. 3. David Platt, Radical: Taking Back Your Faith from 16. Wilkins, “Discipleship for Changing Times the American Dream (Colorado Springs: Multnomah, and Ministries,” 30. 2010), 3. 17. Platt, Radical, 96. 4. Greg Ogden, Transforming Discipleship: Making 18. Dietrich Bonheoffer, The Cost of Discipleship, Disciples a Few at a Time (Downers Grove, IL: Inter- trans. R.H. Fuller (1959; repr., New York: Touchstone, Varsity, 2003), 153. 1995), 76, 78. 5. Michael J. Wilkins, “Discipleship for Chang- 19. Ibid., 78. See also 61: “But then discipleship can ing Times and Ministries,” Knowing & Doing (Spring tolerate no conditions which might come between 2011), 8. Jesus and our obedience to him.” 6. Ibid., 30. 20. Ibid., 57; see also Ephesians 4 and Mark 2. 7. John Stott, The Radical Disciple (Downers Grove, IL: InterVarsity, 2003), 13. To hear Karl Johnson’s thoughts about 8. Ibid., 14. the Fellows Program please go to: 9. Knott, “Sparking a Discipleship Movement”. www.cslewisinstitute.org/KJ_on_Fellows_Program

In the legacy of C.S. Lewis, the Institute endeavors to develop disciples who can articulate, defend, and live faith in Christ through personal and public life.

Page 30 • Knowing & Doing | Spring 2012 Fellows Feature Knowing & Doing is a publication of the C.S. Lewis Institute, Inc.

The Imitation of Christ SENIOR FELLOWS James M. Houston, Ph.D. by Thomas à Kempis Book Two, Chapter 11 William L. Kynes, Ph.D. Arthur W. Lindsley, Ph.D. Christopher W. Mitchell, Ph.D.

How Few Are the Lovers of the Cross of Jesus TEACHING FELLOWS Chris T. Morris esus hath now many lovers of his Where shall one be found who is Stuart McAlpine heavenly kingdom, but few bear- willing to serve God for naught? Randy Newman Jers of his cross. 4. Rarely is anyone found so spiri- PRESIDENT He hath many desirous of comfort, tual as to be stript of the love of all Kerry A. Knott but few of tribulation. earthly things. VICE PRESIDENT OF MINISTRY He findeth many companions of For where is any man to be found Thomas A. Tarrants, III, D.Min. his table, but few of his abstinence. that is indeed poor in spirit, and All desire to rejoice with him, few free from all creatures? “From afar, VICE PRESIDENT OF DISCIPLESHIP are willing to endure anything for yea, from the ends of the earth, is AND OUTREACH him, or with him. his value.” Joel S. Woodruff, Ed.D. Many follow Jesus unto the break- If a man should give all his sub- EXECUTIVE VICE PRESIDENT ing of bread; but few to the drinking stance, yet it is nothing. Thomas W. Simmons of the cup of his passion. And if he should practice great re- OFFICE ADMINISTRATOR Many reverence his miracles, few pentance, still it is little. Karen J. Adams follow the ignominy of his cross. And if he should attain to all Many love Jesus so long as adversi- knowledge, he is still afar off. PROGRAM AND EVENT ties do not happen. And if he should be of great virtue, COORDINATOR Many praise and bless him, so long and very fervent devotion, yet there is Emily Tease as they receive comforts from him. much wanting; especially, one thing, OFFICE & EDITORIAL ASSISTANT But if Jesus hide himself, and leave which is most necessary for him. Karen Olink them but a little while, they fall either What is that? That leaving all, he OFFICE VOLUNTEERS into complaining, or into too much forsake himself, and go wholly from Charlie Cossairt dejection of mind himself, and retain nothing out of Connie Phelps 2. But they who love Jesus for the self-love? sake of Jesus, and not for some special And when he hath done all that is BOARD OF DIRECTORS comfort of their own, bless him in all to be done, so far as he knoweth, let Timothy Bradley tribulation and anguish of heart, as him think that he hath done nothing. Bill Deven well as in the state of highest comfort. 5. Let him not reckon that much, Cherie Harder And although he should never be which might be much esteemed; James R. Hiskey willing to give them comfort, they not but let him pronounce himself to be Robin King Kerry A. Knott withstanding would ever praise him, in truth an unprofitable servant, as Jeff Lindeman, Ph.D. and wish to be always giving thanks. the Truth himself saith, “When you Arthur W. Lindsley, Ph.D., 3. O, how powerful is the pure love have done all things that are (Emeritus) of Jesus, which is mixed with no self- commanded you, say, we are unprof- Chris T. Morris interest, or self-love! itable servants.” Marlise Streitmatter Are not all those to be called Then may he be truly poor and na- Susan Ward mercenary, who are ever seeking ked in spirit, and say with the proph- comforts? et, “I am alone and poor.” Do they not show themselves to be Yet no man richer than he, no man KNOWING & DOING rather lovers of themselves than of more powerful, no man more free: for PRODUCTION EDITOR Christ, who are always thinking of he can leave himself and all things, Crystal Mark Sarno their own profit and advantage? and set himself in the lowest place.v

Spring 2012 | Knowing & Doing • Page 31 11TH ANNUAL FUNDRAISING BANQUET

C. S. Lewis Institute May 17th

E S T A B L I S H E D 1 9 7 6

Discipleship of Heart and Mind Speaker: Ken Boa

Dr. Ken Boa, President, Reflections Ministry Fairview Park Marriott, Falls Church, VA The C.S. Lewis Institute is supported through the gifts of those who recognize the vital need for authentic discipleship in current culture. Gifts are very much appreciated and can be mailed or made via a secure online donation.

The C.S. Lewis Institute is recognized by the IRS as a 501(c)(3) organization. All gifts to the Institute are tax deductible to the extent Knowing & Doing is published by the C.S. Lewis Institute and is available upon request. A suggested annual provided under law. contribution of $50 or more is requested to provide for its production and publication. Permission is granted to copy for personal and church use; all other uses by request. ©2012 C.S. Lewis Institute | 8001 Braddock Road, Suite 301, Springfield, VA 22151-2110 703/914-5602 • www.cslewisinstitute.org An electronic version (PDF file) is available as well and can be obtained via the web site: www.cslewisinstitute.org.